Yada Yah - Volume 1 In The Beginning - 09 - Mowryah - Revere and Respect Yah - Meeting on the...

8/2/2019 Yada Yah - Volume 1 In The Beginning - 09 - Mowryah - Revere and Respect Yah - Meeting on the Mountain...

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Yada Yah

Volume 1:In the Beginning

Why Are We Here?

9

MowryahRevere and Respect Yah

Meeting on the Mountain

The conversation between Yahowah and Abraham continued with a fifth

meeting. As usual, God painted the scene. Now Yahowah () was seen asGod by him (raah el he looked upon God who was revealed to him)

alongside (ba by) a mighty tree (eylown strong and hardy, upright and

vigorous, familiar and friendly, prominent tree) of Mamre (Mamre) as he sat

(huwyasab he lived and resided, camped out) in the doorway (petah

opening) of his tent (ohel) in connection with (ka) the heat of the day

(yowm). (Baresyth / In the Beginning /Genesis 18:1)Mamre was a property

owned by a friend and ally.

Some Hebrew lexicons suggest that eylown is from ayil, a word with a

double meaning. Related to tree, ayil is an upright pillar, a door post, anddoorway. Ayilalso means ram, a male lamb. And it is the Lamb of God who

becomes the Doorway to Life during Passover. This is particularly significant

considering the surprise visitor we will encounterat the end of Abrahams seventh

visit with God. And while these are all symbols of the Maaseyah, other

etymological tools go so far as to suggest that eylown is related to elam,

meaning the entrance to the templewhich represents our Heavenly Fathers

Home.

As for Mamre, Baresyth / Genesis 13:18 says that it is a place north of

Hebron, or about ten miles south of what is today Bethlehem, which is in turn a

suburb of Jerusalem. As for its meaning,Marameans to lift upthe result of

the Covenant.Marehis to see a manifestation which serves as a revelation

the purpose of the visit. Memer and mammar mean bitterness, affliction, and

sufferingthe things Yahowah would endure on our behalf.Mimsakis a vessel

used for mixing wine with spicesall symbols of spiritual restoration.

Mimshach speaks ofanointing in the sense of being set apart for servicea

symbol of the Spirit.Mymsalis the one with the authority to lead and govern, the


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supreme power to whom dominion and sovereignty belongand thus is

descriptive of God, as is mamlakut,which means kingdom and kingship.

Speaking of Abraham, He lifted up (nasa raised) his eyes (ayn) and

looked (raah), and behold there (hineh) were three (shalowsh meaning to

stretch out and send away) individuals (ysh) standing (nasab) before (al) him.

When he saw them, he quickly ran (rus), summoning them (qara hem

calling out and inviting them in as guests) from (min) the doorway (petah) of the

tent (ohel),bending down (shachah) to the ground (erets). (Baresyth / In the

Beginning /Genesis 18:2)

There were three ysh / individuals, and one, or all of them, were visible

manifestations of Yahowah. If you are wondering why three? I think the answer

is in the word itself, meaning to stretch out and send away. The Son and

Spiritual Mother are both manifestations of our Heavenly Father, set apart from

Him, stretched out from heaven and sent away to serve us. The three individuals,therefore, represent the nature of God and the purpose of the Covenant: Father,

Mother, and Son producing a loving family.

Knowing that he hadnt made a very good impression last time, He

[Abraham] said (amar), Father and Upright One (edon/edenupright pillar

and head of the family), please I implore you (na),if(ym) I have found (masa

experienced and attained) favor (chen mercy and compassion, unearned

forgiveness) in your sight (ayn eye and presence), please, I beg you (na),

dont (al) pass by (abarpass over and travel) away from (min) your servant

(ebed). (Baresyth / In the Beginning /Genesis 18:3)Since the Qumran fragment ofBaresyth 18 begins at the twentieth verse,

there is some doubt as to what Abraham called Yahowah. Adding to the

challenge, this is just the second conversation and third time edon/eden has

appeared in the Towrah. In the initial occurrences, the title was used in

conjunction with Yahowahs name: Abram saidto Yahowah, the father and

foundation of the tabernacle (eden upright pillar and head of the family),

What am I to be given? I walkchildless. (Baresyth / In the Beginning /

Genesis 15:2)

Therefore, because Gods name and this title arejuxtaposed, we can be certainthat isnt a replacement forYahowahs name. And that is a good start toward

solving this conundrum because it confirms that the Masoretic vocalization and

subsequent translation of is wrong. (More on this in a moment.)

This is what we know: the Hebrew letters which comprise adon, meaning

lord and master, can be vocalized eden and edon, both meaning upright one,

father, head of the family, and foundation, as well as pillar.The Yod, or y

seen attached to the end of the Hebrew title when it is rendered adonay, simply


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conveys the pluralis excellentice, known as the royal we, and is a sign of

majesty. As such, edonay and edenay would both simply add an air of authority

to Father, Foundation, and Upright One.

It should be noted that of the 6,868 times we find adonay in the Masoretic

Text, it does not belong there. The rabbinical Masoretes placed the Hebrew title

above Yahowahs name, copyediting the Word of God. On 132 additional

occasions, particularly in Yowb / Job, Yashayahuw / Isaiah, and the Mizmowr /

Psalms, manuscripts a thousand years older than the Masoretic, proudly display

Yahowahs name in places where the rabbinic copyeditors wrote Lord. Since

the Masoretes were guilty of these 7,000 unjustified alterations, Im confident that

they have also misrepresented the vocalization of Aleph-Deleth-Nun for the

purpose of legitimizing their fraud. (By way of the Babylonian Talmud and

Mishneh, rabbis (meaning exalted ones) strove to usurp Yahowahs authority

for themselves so that they might be able to lord over men.)I level this acquisition at the Rabbinical Masoretes because it is important.

Knowing who Yahowah is, understanding His nature, and being cognizant of His

purpose is the essence of Scripture. When men falsely attribute things to God

which are not in the text and which are inconsistent with Gods persona, people

form errant conclusions. In this regard, the unifying message of the Covenant is

that Yahowah stands up for us so that we can stand with Him. God is, therefore,

the Upright One.

There are seven reasons to reject the use of Lord in association with our

Heavenly Father. First, God introduced the term in conjunction with His name,affirming that adon/lord is not a valid replacement for Yahowah. Likewise, the

fourth time the title appears (Baresyth 18:27), it is used in conjunction with el,

confirming that adon/lord isnt an appropriate substitute for God.

Second, lord is defined in English dictionaries as: a ruler by hereditary

right or preeminence to whom service and obedience are required. This

connotation depicts Satans problem and ambition. The Adversary sought to be

preeminent, and when that failed, he has sought human obedience by way of

religious submission. These concepts are emblazoned in the war cry of Jihadists

everywhere: Allau Akbar, Allah is the Greatest! Satan wants to lord over men.

He wants men to worship him as if he were God, bowing down to him.

Third, required obedience and servitude are inconsistent with freewill. And

choice, because it is the basis of a loving relationship, is sacrosanct to God. There

is a reason that religion is from the Latin and means to bind. And there is a

reason Allah named his religion Islam which means submission.


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Fourth, lord isnt remotely the same as father, and it is incompatible with

family. It is the reason Yahowsha told us that we should begin our conversations

with God Our Father who is in Heaven, set apart is Your name.

Fifth, kurios, the Greek word for the title, lord, is consistently represented

by a placeholder in all of the pre-Constantine first-, second-, and third-century

Greek manuscripts. It is only by filling in the word and then translating it that we

find the title in English Bibles. Each of the seven placeholders used in the earliest

manuscripts were designed to point readers to the Torah, Prophets, and Psalms for

answers. And in this regard, when God refers to Himself as King of kings and

Lord of lords, the titles are only applicable when applied to their respective

subjects. Yah will exercise His authority over kings and He will require lords to

obey His judgments. For those adopted into His family, God will be called by His

favorite title: Father.

Sixth, both Hebrew words for lord, adon and baal, are Satanic names andtitles (representing Adonis and Baal/Bel). The reason is obvious: the titles

represent what Satan covets, as well as what the political and religious leaders

who league with him desire.

Seventh, Yahowah doesnt like the title, LordBaal, because of its association

with Satan. Consider what He had to say through His prophet, Howsha / Hosea.

The subject here is the nation ofYisrael, which had become unfaithful

Then she will say, I will go and reverse course and return to (suwb

restore the relationship with) my first and foremosthusband (iyshone who

exists, male individual, or husband, invocative of Gods relationship with Israel);for it was better (tobah more fruitful and morally correct, prosperous and

good) for me than now. But she did not discern (daah acknowledge

information that requires wisdom) that I gave long lastinggrain, new wine, and

olive oil (ytshar), and increased her silver and gold, which they assigned to

Baal(baallord). (Howsha/ Salvation / Hosea 2:7-8) Since this passage is

dissected in the Azab Abandonment chapter of the Going Astray volume,

suffice it to say for now that Lord /Baalis either the name or the title of a false

god worshiped by Yisrael. As such, it isnt Yahowahs name or title.

Speaking ofYisraels religious association with Lord-Baal, God went on tosay: And now will I reveal her lewdness and shame in the sight of her lovers

(ahabthose with whom she [the nation ofYisrael] has formed a relationship)

and none shall save (nasal deliver or rescue) her out of My hand (yad

power or authority). I shall cause a cessation of all her [Yisraels pagan]

celebrations, her religious feasts, her new moon religious festivals, and her

Sabbaths, and all her appointed assemblies. (Howsha / Salvation / Hosea

2:10-11)


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Yahowah was not pleased with Yisraels religious association with Lord-

Baal and therefore sawfit to curtail the nations pagan religious rituals, festivals,

and traditions. He accomplished this by way of the Babylonian exile and Roman

Diaspora. Yah has and will exercise His authority over those who reject Him.

Continuing to confirm that Lord isnt a title we should be associating with

Yahowah, God said: I will take an inventory of her [Yisraels] days in

association with Lords (Baalym lords as false gods), wherein she caused

incense and sacrifices to rise up in smoke, and she went on the prowl in

search of prey in a beguiling waywith her loop earrings (nezemornamental

circular rings) and her jewelry associated with harlotry, and she went out

after (halak aharwalked with, followed, and joined) her lovers (ahabformed

a relationship with others, desiring objects and coveting things). And she forgot

Me, becoming lame and crippled, says Yahowah (hwhy). (Howsha /

Salvation / Hosea 2:13) The message is clear: baal and baalim, Lord andLords, are false and adversarial objects of religious devotion, and association

with Lord-Baal is considered an act of infidelity.

And that is why Yahowah said that He does not want to be called Lord:

And it shall be at that day, declares Yahowah (hwhy), you shall call Me

husband (ishyextant and present, a corporeal individual); and shall call Me

(qarasummon and call out) My Lord (baaly) never again (halo owdno

more, no longer, ever again). For I will remove and reject the names of the

Lords (Baalimfalse gods) out of her mouth, and they shall be proclaimed

(zakar remembered, recalled, and mentioned) by their name no more.

(Howsha/ Salvation / Hosea 2:16-17)

Case closed. God does not want to be called Lord so we should not do so.

Therefore, when the letters Aleph-Deleth-Nun appear in the Torah, Prophets, and

Psalms, they must be transliterated eden oredonand be subsequently rendered

Upright One.

Demonstrating hospitality, Abraham said: Please avail yourself of(laqah) a

little (maat) water and wash (rahascleanse) your feetwhile (regel) leaning

on (saanrelying on, resting against, depending upon, and trusting in)the base

of(tahatthe standing place of) this tree (esupright timber). (Baresyth / In

the Beginning / Genesis 18:4) Well, at least now we know what the tree

represents. And we now have in the Towrah, the basis forYahowsha washing

His disciples feet. Moreover, immediately following the Towrahs second

conversational use ofeden/edon, Upright One, it is associated with standing

and upright timber.

Bread is the symbol of the Maaseyahs body as the Passover Lamb being

broken on Mowryahs tree. His sacrifice heals our soul. As such, we are to break


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bread on Passover in remembrance of what He did. So Abraham said,Ill obtain

(laqahgrasp hold of and break off) a choice piece (pata morsel) of bread

(lechem) for your hearts (lebsouls, minds and bodys) nourishment (saad

strength and sustenance, healing and support, to make you safe, established,

upheld, and secure) since (kybecause) the Most High (al) has done what isright (kenbeen truthful and correct) with regard to (al abuwr) His servant.

Then afterward (ahar later or following that), travel on by (abar pass

over). (Baresyth / In the Beginning /Genesis 18:5) While it should be obvious,

this verse in addition to predicting a Savior, reaffirms that Yahowah has the

ability to assume human form. As such, it renders Rabbinic Judaism false.

They said, Do (asah perform and gain from) what is right (ken

truthful and correct, appropriate and consistent with the relationship, that which

establishes upright). What you have said (dabar) benefits you in the

relationship (ka asher). (Baresyth / In the Beginning /Genesis 18:5) It was,after all, the purpose of Passover.

Abraham (Abraham Merciful and Forgiving Father) hurriedly went

(mahar) into the tent to Sarah and said, Quickly (mahar), knead (luspress,

roll, and form) three (shalowsh meaning to stretch out and send away)

measures (seah) offine wheat (soletgrain crushed into powder with the hulls

removed, leaving only the inner grain kernel of) flour (qemahgrain ground and

ready for baking) and make (asah) bread (ugah). (Baresyth / In the

Beginning / Genesis 18:6) Pure grain with the chaff and husks removed is

symbolic of harvesting saved souls. That was, after all, the benefit of the

relationship.

This must have been quite a sightThen Abraham ran to (rusquickly

darted off to and chased after) the herd (baqar cows, goats, and sheep)

grabbing hold (laqah) of a good (towb) young (ben) tender (rak) animal (baqar

lamb or calf, and probably veal based upon the adjectives) and gave it to

(natan) a teenage boy (naar young man) who quickly and energetically

(mahar) prepared it (asah). (Baresyth / In the Beginning /Genesis 18:7) God

enjoys a good meal. His Miqraey are full of them.

You might be thinking: so what? Whats so important about preparing

something to eat that the details wouldbecome Scripture? Its because showing

hospitality, talking together, breaking bread, sharing a meal, and enjoying a good

drink is the stuff of life, of relationships. It is the kind of thing God enjoys. Its

about hanging out together. God wants us to understand that Passover leads to

Tabernacles. And that means that the Miqra of Sukah, of camping out with God,

is the desired result of everything, including this meal.


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Then he took some butter (hemahcurds or yogurt), some milk(halab),

and some veal (ben baqar) that had been prepared, and placed these before

them (natan paneh). And he stood upright in their presence (amad was

sustained and caused to stand, enduring and abiding upright),in the company of

the Most High (al),atthe base of(tahatthe standing place of) this tree (esupright timber) while they ate (akalconsumed the food). (Baresyth / In the

Beginning /Genesis 18:8) God is so insistent that we understand the importance

of standing up in His presence, He had His centenarian friend stand while they

ate.

They asked him, Is Sarah, your wife, inside? And he answered, She is

in the tent. (Baresyth / In the Beginning /Genesis 18:9) God had something

He wanted them both to hear. Yahowah () said, I will return (suwb

come back again) to restore you (suwb refresh and renew you) at the

appropriate time (etat the right occasion and season), and you will behold(hineh) life (chay): the son of Sarah, your wife, and you.(Baresyth / In the


Once again, we are told explicitly that one of the three individuals communing

with Abraham is Yahowah. So we have confirmation that Yahowah can manifest

Himself in human form, that He can be seen, that He can talk audibly so that

others can hear, and that He can eat and drink. Simply stated, Yahowah can be

one of us, and live among us, if He wants to.

Sarah (the one who strives, perseveres, and is enabled) was listening in the

doorway of the tent behind them. Now, Abraham (AbrahamMerciful andForgiving Father) and Sarah were old (zaqen advanced in age), having

traveled through (bow experienced) many days. Sarah, his wife (yssah),

was no longer able (hadal) to be (hayah) a source of life (orah). So Sarah

laughed (sahaq) inside (qereb), saying, After (ahar) I have become worn out

(balah become old, useless, and obsolete, falling apart), and my husband

(adon) is old (zaqen), I am to experience (hayah) pleasure (ednahdelight and

great joy based upon this favorable circumstance)? (Baresyth / In the

Beginning /Genesis 18:11-12) Its hard not to like Sarah. Even in Yahs presence,

rather than focus on the pain of childbirth or the rigors of child rearing, her mind

went right to the pleasures of conception.

So Yahowah () asked Abraham, Why did Sarah laugh and say,

Shall I become pregnant and have a child now that Im old? Miracles(pala wondrous and marvelous things, amazing and astounding displays,

distinguishing actions resulting from extraordinary power)come from (minpart

of and by the means of) Yahowahs () Word (dabar statements and

message). (Baresyth / In the Beginning /Genesis 18:13-14) The universe and


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life were both derivatives of Yahowah saying: Let there be The power of

Gods Word is limitless.

In discussing His seven celebratory appointments with mankind, Yahowah

uses miqra and mowed interchangeably. At the appointed and set time

(mowed at the specific, ordained, and designated season for the celebratory

festival feast and assembly meeting), Ill return to (suwb restore and renew)

you at that time (et set measure, correct period, right season, and natural

cycle) of life (chay) for Sarahs son. (Baresyth / In the Beginning / Genesis

18:14)

Since everyone is laughing, just for fun, lets see if we can figure out what

God is hinting at. We were told that it was hot, and thus probably summertime.

Therefore, its reasonable to assume that this festival feast occurred on Seven

Sevens, especially since it has been so inclusive, mimicking the Miqra of

Shabuwa itself. Now, since Passover occurs on the fourteenth day of the newmoon (a 29 day cycle) closest to the vernal equinox (March 22

nd), it is celebrated

between March 21st

and April 20th

each year on our pagan calendars. Shabuwa

starts fifty days later, making this visit sometime in June. With a normal

pregnancy, Yishaq would have been born sometime in the middle of March, say

on Passover, the day his life was designed to commemorate.

Knowing Yahowah as I do, I immediately recognize that it was the reason He

told us the time of year, it was the reason He arrived as Father, Son, and Spirit, it

was the reason for the feast, and it was the reason He used pala/miracle and

mowed/designated celebratory assembly appointment in this account. TheMiqraey foretell of Yahowahs most wondrous achievementthe salvation of

mankind. A dozen years from this day, Abraham and Yitschaq would initiate the

Covenant by faithfully enduring a dress rehearsal for Passover.

There were other purposes for this visit. God wanted us to know that He is

tolerant of negotiation but intolerant of corruption. Then the individuals

(yshym) stood up (quwm) and set out from there to look down from a high

elevation (saqap) toward Sodom (sadom from sad, meaning to be shackled

with iron fetters as a prisoner in a circular enclosure). Abraham (Abraham

Merciful and Forgiving Father) walked (halak proceeded and traveled) with

them, sending them on their way. Yahowah () said, Shall I refrain

from exposing to (kasha shall I conceal from) Abraham what I am doing

(asah)? (Baresyth / In the Beginning /Genesis 18:16-17)

There were three reasons for the question. First, Abrahams nephew, Lot,

lived in Sodom. Second, while we are told to expose and condemn erroneous

dogmas and evil deeds, our job description does not include judging individual

souls. Third, God, the Father, the Son, and Set-Apart Spirit communicate.


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Yahowah wanted us to be aware of this because it helps explain Yahowshas

conversations with the Father depicted in the Greek text. While the comparison is

imperfect, this is similar to the way my arms, hands, legs, and feet communicate

with my brain. I am one person with parts serving different functions.

Gods next statement links Yahowahs Way to family and

relationships, especially as they relate to directing and instructing our

children. He also explains the importance of being judgmental when it

comes to being truthful so as to enable Yahowah to pursue relationships

and continue His conversation with mankind. As such, these are very

revealing words: After all (ky), I know him and I recognize (yadarespect

him and acknowledge) his intent and purpose (maan his testimony and

witness) as it relates to the relationship (asher) is to instruct and direct with

authority (sawah) his son (ben child) and his family (beyth home and

household) after him so that they revere, carefully observe, and are secure in (samara) Yahowahs () way (derekpath), being judgmental (mispat

rendering just and moral decisions) and doing (asah) what is upright, truthful,

and vindicating (tsadaqah consistent with the standard and beneficial,

justifying and saving) with the intent of enabling (maan) Yahowah () to

pursue (bow) the relationship (asher) with Abraham (AbrahamMerciful

and Forgiving Father) and to continue the communion and conversation

(dabar). (Baresyth / In the Beginning /Genesis 18:19)

We are to be judgmental, using Yahowahs Way as our standard. The more

we are willing to examine the evidence and render moral verdicts based upon it,

the more people will come to commune with their Creator.

Yahowah decided to share His intentions regarding Sodom in order to better

equip Abraham to instruct his family regarding mans way so that it could be

differentiated from Yahowahs Way. Knowing what isnt true helps us

appreciate what is true. Further, there is benefit in knowing how God goes about

determining whether a society is still salvageable, so

Then Yahowah () said, The outcry against (zaaqah the

judgmental accusations regarding) Sodom and Gomorrah (amorah to

manipulate people as if they were merchandise, to have tyrants treat the masses as

slaves) is truly great (rabab) and their sinfulness (hatath wrongdoing,

iniquity, criminal behavior) is exceedingly (maod) significant and serious

(kabeda very weighty matter). (Baresyth / In the Beginning /Genesis 18:20)

I will descend (yaradgo down) to see (raahinspect) if(ym) they pursue

(bow) and do (asah) all of the forbidden and destructive (kalah) things that

have become known (yada) through the distressing cries (saaqah).

(Baresyth / In the Beginning /Genesis 18:21)


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While it is a small point compared to the differentiation between Yahowahs

Way and mans way, youll notice that God is admitting that He isnt aware of

everything we humans doespecially those living outside His family. Religious

tradition has made God omniscient, even though such a claim is inconsistent with

Scripture and renders us irrelevant. While God is capable of knowing what youand I are going to do and say next, there would be no point to our relationship

with Him if He elected to do so. And the mechanism behind our renewal is

predicated upon our sins becoming invisible and thus unknown to Yah. Further, as

it relates to Sodom and Gomorrah, souls which are destroyed at the end of their

mortal existence find death to be the end of life because they are unknown to God.

In that Sodom and Gomorrah represent the second of three times that

Yahowah has determined that it is appropriate for a civilian community to be

destroyed (antediluvian Mesopotamia and Canaan following the Exodus are the

other two), these words provide insight into the conditions prevalent in societiesdeemed to be hopeless. Since all we know Scripturally is that the inequity was

full for the towns in the Promised Land, lets juxtapose the Sodom and

Gomorrah deficiencies (their sinfulness (wrongdoing, iniquity, criminal

behavior) was exceedingly significant and serious in pursuit of forbidden

and destructive things) against the conditions which predicated the flood.

There, God began by telling us that there is a limit to hope: Yahowah

() said, My Spirit will not remain in, or contend and plead with

mankind (adam) for an unlimited duration of time (olam forever).

(Baresyth / In the Beginning /Genesis 6:3) He would go on to reveal: These

men were renowned for magnifying themselves, going off to war, andbehaving like arrogant tyrants (gibowracting like audacious and aggressive

fighters as well as powerful despots) from the very beginning. Yahowah saw

that, indeed, the evil intent, wickedness, and depravity (raat deprivation,

distress, and misfortune) of mankind (adam) in the land was great in

magnitude and quantity (rab prolific and abundant). And his every

inclination (yesermotivation, desire, ambition, and creative idea) of his heart

and thoughts (mahasabahplans, plots, purposes, and schemes) were bad (ra

evil, wicked, immoral, repugnant, miserable, sad, troubled, and fiercely

harmful) allthe time. (Baresyth / In the Beginning /Genesis 6:4-5)

So, when these conditions exist, God sees the society which breeds them to be

so far beyond hope that their extermination is not only moral, but in the best

interest of others who are less corrupt. When poison oozes out of its confines, it

contaminates everything it touches.

Returning to the Covenant conversation: From there, the individuals (ysh)

faced Sodom and began walking, but Abraham (Abraham Merciful and

Forgiving Father) presented himself (amad stood up for evaluation) in the


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presence of Yahowah (). Then Abraham approached (nagas came

near, gathering closer together) and said, Really (ap)! Will you destroy (sapah

bring disaster upon and remove, cutting off) the upright (saddiqvindicated

and innocent, acquitted) with (imamong) the wicked (rasaguilty criminals

and sinners)? (Baresyth / In the Beginning /Genesis 18:22-23) The man whodidnt keep his britches up when he should have, was now too big for them. The

undertone of this discussion implies that Abraham was questioning Gods

morality, suggesting that his might be bettermore fair.

But God had lessons to teach so He continued to listen. What if (ulay

perhaps, maybe) fifty (chamissym) are upright (saddiq vindicated and

innocent, and acquitted) among those who inhabit the city (ir)? Surely (ap)

You wont (lo) destroy (sapahbring disaster upon and remove, cutting off)

the place (maqowm) without (maan) lifting up and carrying away (nasa) the

fiftyupright (tsadyqvindicated and innocent, acquitted) who are blessed by aclose relationship with (aser qereb) You. Far be it (halilah) from (min) You to

do (asahperform or enact) a thing such as this (ka ha dabar hazehthe likes

of such a statement), killing (muwthputting to death) the innocent (tsadyq

upright and vindicated) with (im) the guilty (rasa wicked) so that the

upright come to exist (hayahshare the same fate) as the wicked. Its unlike

(halilah far be it and distant from) Your nature (la atah). Will You judge

(sapatadjudicate) the whole (kol) region (eretsland) without (lo) applying

(asah)judgment (mispatbeing judgmental and discriminating)?(Baresyth /

In the Beginning /Genesis 18:24-25)

Does the Creator have the right to judge His creation? Is the Architect of lifeentitled to determine who lives and who dies? Does God have to be fair? Is it

Gods nature to be fair, to be judgmental, to be discriminating? And if so, what

are the standards and the consequences? From my perspective, the purpose of

studying the Word is to enable us to answer these questions.

Nasa, meaning to lift up and carry away, may have been used in reference

to the upright on the cusp of calamity, because this is precisely what Yahowah

intends to do with the vindicated who are alive prior to the Tribulation. Hes

going to lift them up and take them away just as He would do with Lot and his

family in this example.

The Hebrew word for far be it and never, halilah, is very close to the

Quranic Arabic term, al ilah, meaning the god. Not only does halilah mean

not like God, and distant from God, it means replacement god. Related

words convey victim, sickness, afflicted, and plunder. Perhaps the god

of Islam, Allah, isnt really god after all.


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As we move through this exchange, the terminus of hope devolves into the

primary issue. At what point does a society become so corrupt, so immoral, so

errant, that there is no longer any chance of an individual within that culture

coming out of it and finding the truth? As I examine Islamic nations today, I see

such hopelessness. America is nearing this same precipice.

And Yahowah () said, If I find (masa discover) fifty who are

upright in the city of Sodom, I will lift up and bear (nasaspare and forgive,

pardon, raise up, and carry away) everyone (kol) in the place (maqowm) for

their sake (abuwr on account of them). (Baresyth / In the Beginning /

Genesis 18:26) For a frame of reference, since Sodom has been found, we know

that around 5,000 people lived there. Fifty represents one percent of the total

population.

There is no chance that Yahowah will lift up and bear the wicked who have

not been vindicated, so you can be certain that He was hedging His bet here. Heknew the number of upright souls in the city because He knew them personally.

This discussion was for Abrahams and our benefit, not Sodoms. Yahowah is

telling us that if so much as one percent of a community is a witness for truth,

then there is sufficient hope for those living in that place to spare it for a while. In

addition, Yahowah is inferring that we can negotiate with Him. While I wasnt so

bold as to question Yahowahs morality and judgment, I have successfully

negotiated conditions of engagement with Himespecially with regard to my

exposure and condemnation of Islam.

After querying Yahowah regarding the tsaddiq/upright, Abraham referred toGod as eden/the Upright One. It was a nice twist of phrase and play on words,

especially for a fellow tripping on his own tongue. Abraham (Abraham

Merciful and Forgiving Father) said, Behold (hinehindeed), I have expressed

(amar) my plea (na) to (el- God) the Upright One (eden) in an indignant

complaint (anan), yet I am dust (aparcomprised of material particles) and

ashes (eper insignificant carbon). (Baresyth / In the Beginning / Genesis

18:27) Score another one for Abe. We are an insignificant carbon life form

comprised of material particles.

The conversation continues with Abraham hoisting the hypothetical of God

finding forty-five upright souls in Sodom and Yahowah saying that He would not

destroy it if there were that many. Although, to give Abraham credit, his approach

to the question was more ingenious, suggesting that the issue was five, not forty-

five.

Emboldened, Abraham asked for a ruling on forty and received a favorable

verdict. Pressing his good fortune, and knowing it, Abraham positioned thirty to

find that this quantity too would have been sufficient to spare Sodom. Next, he


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tried twenty, receiving the same answer. Questioning God for the last time,

Abraham asked: Suppose ten are found there? And Yahowah answered: For

the sake of ten, I will not destroy it. (Baresyth / In the Beginning /Genesis

18:32)

And that was the end of the conversation. The fifth of seven meetings between

Yahowah and Abraham was over. Then Yahowah ()journeyed (halak

traveled) to His place (maqowm dwelling, home, and office) when He had

finished (kalahcompleted) His conversation (dabardiscussion) about the

kinds of (ka) relationships (asher) with Abraham (AbrahamMerciful and

Forgiving Father). (Baresyth / In the Beginning /Genesis 18:33)

We arent told who the two ysh/individuals were who were accompanying

Yahowah during His meeting with Abraham. But in the next verse we are told:

And two messengers (malakenvoys and representatives) came to (bow

arrived at) Sodom at sundown (erebevening), and Lot (lotone covered in ashroud) was sitting in the gate to Sodom. (Baresyth / In the Beginning /

Genesis 19:1)

These malakcould have been two anonymous messengers, they could have

been Yahowahs associates during the discussions with Abraham, or they could

have been Yahowsha and the Set-Apart Spirit. We dont know because God

didnt say. But this we know: God had said that He was going down to check for

Himself to see if what He had heard were true. The only way for that to be

accurate in the context of Yahowah traveling back to His home is for the two

remaining representatives to have been manifestations of Yah.The account of what occurred in Sodom is more germane to the timing of the

Taruwahharvest than it is to the nature of the Covenant, so well move on with

the story. Suffice it to say for now, Lot, who was Abrahams nephew, and Lots

family, were spared, taken out of Sodom before the city was destroyed. The next

time Yahowah wields fire and brimstone, the target will be Muslims who have

come to destroy Yisrael during the Tribulations Magog War. And, consistent

with this account, He will remove the upright before He destroys the wicked. He

is, after all, fair.

The sixth conversation between Yahowah and Abraham occurred as a result

of a conflict in the beyth/home of the beryth/Covenant. Sarah saw (raah) theson (ben) of Hagar (Hagarmeaning to scream like the braying of a camel or

donkey), the Egyptian (Mitsryt meaning the crucible and contentious), who


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had relations with (asher) Abraham (Abraham Merciful and Forgiving

Father), bearing a child (yalad), laughing (sahaqmocking). (Baresyth / In

the Beginning /Genesis 21:9) This sentence doesnt flow very well in English but

the gist of it is that the bastard child was either laughing and playing, having a

good time, or he was mocking Sarah and Yitschaq. Either way, Sarah wasnthappy.

I always find the search for potential roots of the names of people mentioned

in Scripture interesting. Hagar could be based upon haga, meaning to be

removed and expelled. That would be consistent with what follows. But so

would the braying and screaming reference. Ishmaels descendants were called

wild asses and today, Muslims scream Allahu Akbar like braying camels.

So she said to Abraham, cast out and banish (garas remove, expel,

divorce, and drive away) this slave woman (amah female servant) and her

child, because (ky) the son of the slave woman shall not be an heir (yaras)with my son Yitschaq. (Baresyth / In the Beginning / Genesis 21:10) Sarah

was jealous, but so is God. Not everyone shares in the inheritance.

This statement (dabar these words and manner of speaking) was

outwardly (ayn appeared) exceedingly (maod powerfully and strongly,

greatly) distressing (raa troubling and hurtful, displeasing and sad) to (al)

Abraham (AbrahamMerciful and Forgiving Father) on account of (odot

because of) his son. (Baresyth / In the Beginning /Genesis 21:11)

But God (elohym the Mighty Ones) said (amar explained) to (el)

Abraham (Abraham Merciful and Forgiving Father), Do not (al) show adistressed outward appearance (ayn raadont look displeased or troubled)

regarding your teenage boy (naaryoung male child) with the slave woman.

Everything (kol) related to this which (asher) Sarah says (amar) to you,

listen to (shama hear and pay attention to) her voice. Indeed (ky truly),

through (ba in conjunction with) Yitschaq your offspring (zeraseed and

descendants) will be summoned (qara called and invited). (Baresyth / In

the Beginning /Genesis 21:12)

It was a short meeting with a simple and clear intent. Listen to your wife and

heed what she says: Disown and discard Ishmael and his mother. Those in andout of the Covenant are not to live together.

Being a master linguist, Yahowah often manages to define His terms and to

convey relevant instructions in the text of a discussion. Hes done so again here.

Yismaels name isnt part ofthis conversation but yet it is clearly about him, his

descendants, what rights they have, and whether they should be included in the

community. But since the fate of one rather meaningless individual doesnt merit


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this much Scriptural attention, Yahowah expanded the scope of the discussion by

choosing His words carefully.

God knew that Ishmael would become the patriarch of Islam, Arabic for

submission. He recognized that Muslims, meaning ones who listen to and

obey, would attest to being his descendants. He even knew that Muslims would

claim that by listening to and heeding the Qurans recital to submit and obey,

they would say they were being submissive to god. So by naming the religious

icon, Ysh, meaning individual, shama, who listens and heeds, el, a

corrupted form ofel, or god, Yahowah has identified Yismael/Ishmael with

the religion of Islam. And that is not only because elis a corrupted title for god,

but also because religious clerics have universally corruptedshamaso that it is

routinely rendered obey, which is to submit.

Then by telling Abraham to shama hear and pay attention to Sarahs

edict regarding the bastard child named Submission, we discover that He wantsthe religion of Islam/Submission cast out and banished. It is a similar story to

Sodom. If you dont destroy the wicked schemes of evil people and expunge evil

dogmas, they will corrupt everything.

But since God is pro choice and pro life, He said: I will quickly (gam) cause

(ymenable) the son of the slave woman to be a foreign people (gowyto be

gentiles, heathens, pagans, an uncultured nation, an animalistic herd)because (ky)

he is your seed. (Baresyth / In the Beginning / Genesis 21:13) albeit

misdirected and immoral, and in conflict with the Covenant.

This time Abraham didnt send Hagar and Ishmael out into the desert to die.They were sent away with provisions. It is how I would deal with the so-called

Palestinian Muslims in Israel, today. Abraham rose early in the morning

(sakam boqerstarted the day at dawn and) grabbed hold of(laqahobtained)

a loaf of bread (lehem) and a skin of water (hemet maym) and gave them

(natanbrought and handed them) to (el) Hagar, placing (sym) them and the

child (yeled) on (al) her shoulder (sakem lower neck and upper back) and

sent her away (salahdispatched, divorced, and exiled them, casting them out).

And she wandered in error (taahwent astray intoxicated, staggering around

without understanding) into (ba) lifelessness, the desolation devoid of the word

(midbardesert wasteland, the wilderness, a place of illiteracy where the Word

of God is void) of Beersheba (baer seba the pit and spring of swearing).

(Baresyth / In the Beginning /Genesis 21:14) Ishmael at fourteen, was no longer

a small child, and yet he was carried out of the Promised Land with his mother

and their provisions.

By telling this story this way, God is establishing a standard we should follow.

There are people who do not belong in Judea today. Rather than accept the


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presence of the millions of Muslims, rather than killing millions of Ishmaels

heirs before they kill Gods Chosen People, we ought to send them out into the

deserts of Egypt, Jordan, Syria, and Saudi Arabia with sufficient food, water, and

shelter to survive. All of the Islamic nations surrounding IsraelEgypt, Syria,

Jordan, and Saudi Arabiahave a surplus of land, very low population density,and they all share common religious and societal customs. But unfortunately, the

issue isnt the Palestinians, but instead Israel. Islam is more anti-Semitic than

Nazism, and Allah not only covets the Promised Land, he wants the Chosen

People silencedas in dead.

In the desert we findThe water (maym) from (min) the skin (hemet) was

all gone (kalahfinished), so she threw (salakflung and cast down) the young

male child (yeled) under (tahat) one (echad) of the bushes (siah shrubs).

(Baresyth / In the Beginning / Genesis 21:15) There is a violent tone to the

Hebrew wordsalak. There is nothing maternal or loving about it. Siah is also anintriguing word in that it is a place of anguish where one contemplates

foolishness while expressing anxiety.

And she walked (halak), settling down (yasab) in front of him (neged

opposite him), about as far away (rahaq) as you could shoot and arrow (tahah)

from (min) a bow (qeset), and she said, Dont (al) let me witness (raah

look upon) the death (muwt) of my child. As she sat (yasab) opposite him, she

raised (nasalifted) her voice and wailed (bakahcried). (Baresyth / In the


Youll notice that while Yahowah was aware of the boys plight, as He hadmade prophetic promises regarding him, He didnt send him back to Abraham. He

simply did as Abraham had doneHe had an envoy provide for him, offer some

encouragement, and then sent him on his way.

And God (elohym) heard (shama received news and reports of) the

sounds (qowlnoise) of the teenage boy (naar lost sheep who had strayed

away and into danger) and summoned (qara) a messenger (malakenvoy) of

God (elohym) from heaven (shamaym) to (el) Hagar, who questioned:

Concerning (la) what (mahor who) are you afraid (yaredo you fear or

what do you respect and revere),Hagar?

While it isnt said, its obvious. She was afraid of Ishmael dying. Most people

are unwilling, even unable, to face the demise of what they hold dear, even when

its obvious that the doctrines to which they submit are deceitful, destructive,

deadly, and damning. Yahowahsmessenger had warned Hagar about Yismaels

nature and his fate before he was born. And all one has to do today to judge Islam

is open their eyes, something Hagar could not do. Islamic nations are the least


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free, least democratic, least prosperous, least inventive, least productive, least

moral, least civil, least educated, and least peaceful places on earth.

Allahs Quran says, those who fear will submit and obey. It is the opposite

of what Yahowah wants. So His messenger said: Dont (al) fear (yare)

because (ky) God (elohym) has heard (shamareceived news of) the sounds

(qowl) related to (asher) the lost sheep who has strayed (naarthe teenage

boy) here. Stand up (quwm), pick up (nasa) the boy (naar) firmly (hazaq

strongly and resolutely, even harshly) with your hand (ethyad under your

influence and power (keeping in mind that Hagar was an Egyptian)). With him

(bain him and through him), instead (kenrather),accordingly (lanamely),

a great many (gadowlmultitudes of strange and estranged, loud and forceful)

people from different races and places (gowy animalistic people, godless

community, and non-Yahuwdym nation, representing a different nation and

culture) I will position (sym I will locate them (the gowy), moving them to adifferent place).

And (wa) God (elohym) opened her eyes (paqah ayn) and she saw (raah)

a pit (baerwell or spring) of water (maym). She walked over (halak) and

filled up (male) the skin (hemet) with water and gave the lost sheep (naar

teenage boy) a drink. (Baresyth / In the Beginning /Genesis 21:17-19)

As we have experienced ever since the first verse in the Towrah, a translator

has several options with the Hebrew letters Aleph Thaw. That is especially true in

this next verse. They usually represent (on over 11,800 occasions) an

untranslatable mark of the accusative case. If that is true here, the sentence reads:God exists and the boy In that case, God is proving His existence by

fulfilling His promises.

The second most common translation ofeth (on 35 occasions) is against,

just as I have rendered it here: God (elohym) was (hayah) against (eth) the

(ha) boy who went astray (naar was a lost sheep) and so (wa) he lived

(yasab) in the desert (midbarwilderness).He became (hayah) great (gadal

boastful and exalted) shooting (rabah) arrows with his bow (qasata mighty

hunter and archer). (BaResyth / In the Beginning /Genesis 21:20)

Eth can also be used to convey proximity, and in such cases is translatedwith, although this is a less common application. More often, eth is used

following a fighting verb to show emphasis. On a handful of occasions, eth is

rendered plowshare, but that makes no sense in this context. Similarly, the same

two letters vocalized ath, convey sign or miraculous revelation.

Since Yahowah has just told us that the boy could not exist in His presence,

since He sent an envoy to deal with the boy and met personally with his father,

and since the boy was presented as wandering astray into a lifeless place,


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translating ethon this one occasion as beside or with, as most English bibles

are wont to do, is errant in my opinion. Moreover, Ishmael is being presented as a

mighty hunter, similar to Nimrod, the father of the Babylonian religion, and Esau,

the one person Yahowah said He hates. Furthermore, it is one thing to be tested in

the wilderness, or to serve as Yahowahs troubadour there, but those who are sentoff to live in desolation serve as a metaphor for separation, which is damnation

the opposite ofwith orbeside.

There is no article in the following sentence before midbarso it reads: God

(elohym) was (hayah) against (eth) the (ha) boy who went astray (naarwas

a lost sheep) andso (wa) helived (yasab) in the desert (midbarwilderness, in

a place disassociated from the Word, in the place of illiteracy). He became

(hayah) great (gadalboastful and exalted) shooting (rabah) arrows with his

bow (qasat a mighty hunter and archer). (Baresyth / In the Beginning /

Genesis 21:20)Interestingly, after marrying an Egyptian, and thus further embracing all of the

religious, political, military, and economic corruption associated with Mitsraym,

and its overt animosity toward Yahowah and allegiance to false gods, Ishmael is

found dwelling in the wilderness (ba midbar in the place of desolation and

lifelessness devoid of the word and literacy) of Paran (Paranplace of caves).

Paran is in Midia, and in the shadow of Mt. Horeb, and thus in Arabia. It is east of

the valley of Arabah, which in turn is based upon Arab those who live in

darkness and ambush through deceit.Also telling, Islams Quran was initially

revealed to Muhammad by a demon in a cave.

Since understanding is derived from making connections, note the means of

communication Yahowah deployed in this situation and compare it to how God

conversed with His children. Here, a malak messenger was sent to convey

instructions to two individuals eternally estranged from the Covenant. And yet by

contrast, Yahowah met and talked directly and personally with Adam, Noah,

Abraham, Moseh, the Children of Yisrael and all of His prophets. But then when

it comes to Ishmaels legacy, Islam, Muhammad consistently claimed that it was

recited by an angel, and never by Allah, himself, a dark and tormented spirit he

initially claimed was a demon, which is a fallen malakmessenger.

The next time we hear something from God regarding Ishmael, we learn that

Esau earned Yahowahs wrath for having married one of his daughters. From that

point, the bastard child fades into oblivion, only to be resurrected by Muhammad

to serve Allah and Islam. And interestingly, Esau is the name the Quran gives to

the Maaseyah, the son of Mary. In an enlightened world, that error alone would

have been sufficient to derail the worlds fastest growing religion. But as God has

shared with this story, saying goodbye and good riddance is hard to do.


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The seventh and final meeting between Abraham and Yahowah is the mostimportant prophetically. Before it occurs, Abraham is shown having visited

Beersheba, summoning Yahowah, the eternal God, by name there, and then

traveling in the land of the Philistines for many days. I share this to provide

a sense of context. Abraham was forty miles south, or southwest, of Mowryah at

the time of this call.

While we arent told explicitly, its obvious to me after studying Scripture and

getting to know Yahowah, that this next scene opens four days before Passover,

Yitschaqs birthday. The year is 1968 BCE. It isnt just a Yowbel, signifying the

Lambs Redemption, its been forty Yowbel since Adams fall, and twentyYowbel since Noahs flood. Solomon would build Yahowahs Temple on the

place Abraham was headed exactly one thousand years, or twenty Yowbel from

the time this dress rehearsal was performed. And forty Yowbel hence, on this very

hill, on Passover in 33 CE, Yahowahs blood would be shed as God hung on a

pole between two thieves. Yahowahs timetable is very precise, Hes into the

details, and He doesnt leave anything to chance.

Do not think for a minute that Yahowahs plan and message are superficial.

There is always something deeper and more significant He wants us to discover,

to contemplate, to understand, and to apply. Take the time to do your ownresearch and then ponder the possibilities.

Yahowahs name means I Am. Throughout this exchange, God will use

anyas an affirmation that He is present, here with us. And now (wa) it came

about (hayah) after (aharfollowing) these accounts (dabarstatements and

events) that God (elohym) endeavored to ascertain the true nature of(nasah

examined by providing a multiple-choice test for) Abraham (Abraham

Merciful and Forgiving Father) and said (amar) to him, Behold (hinehlook

here to see), I Am (anyan affirmation that He is present). (Baresyth / In the

Beginning /Genesis 22:1) The first step toward eternal life and a relationship with

God is recognizing that He exists. The second step is getting to know Him. Thethird is trusting Him.

Choice is central to the Covenant because love is impossible without it. Here

we see God pleading with man to choose Him, regardless of the consequence.

He said, Please (naI implore) grasp hold of(laqah) your (atah) son (ben),your only child (yahid unique, special, and solitary begotten son), Yitschaq

(Yitschaq from ysh, individual and shaq, laughter), whom by way of


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relationship (asher) you love (ahabadore, desire, prefer, and have affection

for in a close familial and friendly relationship) and (wa) walk(halaktravel) to

(el toward God in) the land (erets region and realm) of Mowryah

(Mowryah) and ascend the rise offering him up (ala huwtake him up and

lift him up) there (sam) as an offering (olahas that which goes up, expressingthe ascension of the soul) on (alupon) one (echad) mountain (har) which by

relationship (asher) I will speak to you about (amar el atah will make

promises and vows upon, declaring My intentions). (Baresyth / In the


While Abraham may have mentally processed Yahowahs request as it is

presented here, the words literally say that after ascending the mountain, the boy

would rise, ascending up to heaven. And that is both the purpose of the Covenant

and what eventually happened.

The Hebrew letters which comprise the English transliteration Moriah areM W R Y H, with W, Y, and H being vowels. Linguistics experts say that Moriah

is a compound ofraah, meaning to see, to inspect, and to regard and Yah

(the shortened form of Yahowahs moniker which is found in countless Scriptural

names and titles). While that explains the Yowd Hesatisfactorily, its a stretch to

say the Resh alone was a contraction ofraah. And, even then, what about the

Mem Waw?

There are several Hebrew words which begin M W R. They include mowreh,

meaning elevated location, thus yielding the Mountain of Yah. Mowrah

means to revere and to respect, something which is of particular relevance whenpositioned before Gods name Revere Yah.

Mowrash is a possession or inheritance signifying: Belongs to Yah.

Muwr conveys: to be changed and transformed by Yah. And mowreh is to

teach about Yah. Each connotation seems appropriate, even related. Moriah is

therefore Mowryah: the mountain where one goes to see, learn about, revere,

respect, belong to, and be transformed by Yahowah.

Recognizing that Yahs most revered and important place on earth, Moriah, is

really Mowryah, might Yahowahs most revered individual and title on earth also

be Maaseyah? If so, the M S would convey either anointed or implement orboth. And this would make Maaseyah, the Anointed Implement Doing the Word

of Yah.

The reasonMowryah is important, the reason Yahowah speaks to us about it,

the reason He declared His intentions on the mount with this story, is because

Mowryah is where the MaaseyahYahowsha would be sacrificed as the Passover

Lamb for the remission of sin. Mowryah is the place where mankind is

transformed and thereby allowed to enter into the presence of God.


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Especially interesting, in this regard, is the use ofyahid in this passage,

meaning only begotten child, unique, special, and solitary son. Superficially, its

use meant that, from Yahowahs perspective, Ishmael didnt count. But far more

than that, Yahowah would useyahid in one of His most mind-jarring prophetic

predictions. In Zakaryah / Zechariah, we find Yahowah speaking of His seventhand final advent, saying: And I will pour out on the house of Dowd and on the

inhabitants of Yaruwshalaim, the Spirit of mercy, favor and acceptance, a

plea for forgiveness, so they will look upon Me whom they have pierced, and

they will weep and mourn for Him as one wails for an only begotten son (yachyd). (Zakaryah / Remember Yah / Zechariah 12:10) Simply sated: Yitschaq

represents Yahowsha in this dress rehearsal, and Yahowsha represents Yahowah

in the final production.

Four days before Passover, on Branch Monday, when the Passover lamb was

to be brought into the home per Yahowahs instructions, Yahowsha rode intoYaruwshalim to shouts of Yah save us! He sat astride a donkey, thereforeSo

(wa) Abraham (Abraham Merciful and Forgiving Father) rose early in the

morning (sakam boqer), saddled (habasrestrained and placed bindings upon)

his donkey (hamora male ass, a beast of burden used to carry heavy loads)and

grabbed hold of(laqahgrasped by the hand and took) two (shanaym) young

men (naarscattered sheep who had strayed into harms way)and his son (ben)

Yitschaq. (Baresyth / In the Beginning / Genesis 22:3) Yahowsha was

sacrificed between two young men who had gone astray, both of whom were hung

by their hands.

The reason Yahowsha said that He came to bring division is becausedeciding where you stand regarding the sacrifice He made determines your fate.

Mowryahs tree is the divide between standing or falling, being restored or

remaining corrupt, going up or going down. And he divided (baqacut and

split) the wood (estree, upright timber, and gallows) of theoffering (olah

that which facilitates the ascension of the soul) which restores, establishes, and

raises up (quwmwhich stands upright enabling others to stand), and then (wa)

walked (halak) to the (ha) place (maqowmthe site, the source, the home, and

the office) of relationship which (asher) God (elohym) had spoken to (amar)

him about. (Baresyth / In the Beginning /Genesis 22:3)

Every time you read cross in the New Testament of an English Bible

translation, it doesnt belong there. The actual Greek word isstauros which means

upright pole. This noun is based upon the verb histemi, meaning to stand

upright, enabling others to stand, to restore, establish, and to raise up. On the

Mount of Mowryah, Yahowsha stood up for us so that we could stand with Him.

Quwm and histemi convey the same messagethe simple truth upon which the

Covenant is based. God has made it possible for us to stand in His presence and


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walk with Him. The purpose of restoration is to establish us so that we can

rise.

Sadly, this entire redemptive message was lost when Catholic clerics replaced

stauros/upright pole with crux, and later the Latin crux with cross. They did so to

unify their sun-god religious symbolism with Christianity. After all, the pagan

warmonger and founder of Catholicism, General Constantine, had claimed to have

seen the sign of a cross superimposed on his godthe sunwhile at the same

time hearing the message under this sign conquer. So, the Catholic clerics some

centuries later were simply advancing the agenda of the spirit who actually spoke

those words and who was actually represented by the sun and its signthe cross.

Returning to the actual Covenant and its symbolism, Yahowshas sacrifice

would last three days, following the course of the first three Miqraey, therefore:

On the third (salisi) day (yowm) Abraham lifted up (nasaraised) his eyes

(ayn came to understand) and saw (raah looked upon and pondered) theplace (maqowm site, source, home, and office) from afar (rahoq from a

distance). (Baresyth / In the Beginning / Genesis 22:4) Mowryah is the place

where Yahowah conducts His business. It is the source of life, the site of

restoration, the way home.

The overriding message of this verse is that by walking with God, Abraham

would walk forever, renewed and restored.Abraham (AbrahamMerciful and

Forgiving Father) said to his young men (naaradolescent servants who are

prone to being tossed to and fro),You stay (yasabsettle down and have a seat)

here (poh) with (im) the donkey (hamowrmale ass). The boy (naar) and I(any) will walk(halak) as far as (aduntil) there (koh), and we will show our

respect and reverence (sahah we will relinquish our arrogant self-reliance)

and then return restored (suwbcome back changed and renewed) to you.

(Baresyth / In the Beginning / Genesis 22:5)

Many translators want the verb sahah, vocalized by Strongs (7812) as

shachah, to be rendered in the highly uncommon hithtafel stem (as hawah or

chawah), prompting them to ignore the Shin at the beginning of the word. But

sahahisnt necessarily correct either because it ignores the Waw in the midst of

the verb. Unfortunately however, this dispute is hard to resolve because this

passage isnt extant in the Dead Sea Scrolls, leaving us with nothing older or

better than the 11th

century Masoretic Text.

While these verbs are related, and are used in Yashayahu to depict those who

have opposed Yahowah ultimately bowing downbefore Him in judgment, that

is not all they convey. And yetsahah is translated worship a total of seventy-

eight times in English bibles. That of course is because in the hishtafel stem it

means to bow down or to prostrate oneself, and religious clerics see these things


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as being synonymous. But it is clear from this text that neither Abraham nor

Yitschaq worshiped, bowed down, or prostrated themselves on Mount Mowryah.

And since the word also conveys the notion ofdemonstrating ones respect and

reverence, as well as relinquishing an arrogant and self-reliant attitude, I have

rendered it as such because these characteristics fit the narrative.

Further, considering chawah, we discover that it also means to honor, to

show respect and reverence, in addition to bowing down and prostrating

oneself, providing us with the same translational options available withsahah.

Our lexicons tell us that chawah is invocative of showing ones allegiance by

demonstrating that you see them as being worthy of respect. As such, chawah

helps illuminate the meaning behind Yahowahs Instruction to honor our

Heavenly Father and SpiritualMother.

But that is not all. A chawahis a tent settlement and a protective enclosure

where families live permanently, and thus it is invocative of Sukahof campingout forever with Yahowah around this very same mountain. And Chawah,

meaning source of life, is the name Yahowah gave to Adams wife in the

protected and enclosed Garden in Eden, demonstrating that this story is focused

on the Source of Life, and being born anew by way of ourSpiritual Mother.

Moreover, as a verb, chawah means: to announce, to display, and to explain

something using words. The word picture Yahowah is painting in this account of

Abraham (the Merciful Father) on Mount Mowryah (to Revere Yah) explains the

purpose and timing of PesachPassover, whereby our Merciful Father provided

the doorway to eternal life for those who revere Him and respect His Word and

Way.

Before we press on, please pause long enough to ponder the full import of

suwb, translated above as return restored. It affirms the most appropriate

designation ofsahah, and the full and primary meaning ofchawah. Those who

come to revere and respect the provision Yahowah, as our Merciful Father, is

providing on Mount Mowryah will suwb return, suwb restored and

renewed. And that is because they suwbchange their direction, change their

perspective, change their thinking and attitude.

Yahowsha would carry the upright pole upon which He was affixed on His

back to this same place. Abraham grasped (laqahaccepted) the wood (es

tree, upright timber, and gallows) of the offering (olahwhich facilitates the

ascension of the soul) and placed it (symset it, laid it) upon (al) Yitschaq, his

son (ben).And took in his hand the flame (eshfire) and knife (maakelet

cutting instrument, from akal, to nourish through death), and the two walked

(halak) together (yahdawas one, completely unified, in one accord, united in

counsel and communion, alike and the same, strengthened by their reciprocal

relationship).(Baresyth / In the Beginning /Genesis 22:6) In this word picture,


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the fire is symbolic of judgment and the knife is a metaphor for division, of the

separation that exists between life and death.

Yahdaw is not only based upon Yahowah, it defines the purpose of creation

to become united with God. Yahdah also describes the relationship between

Yahowah and Yahowsha, which is why it is used to connect Abraham and

Yitschaq. The Heavenly Father and Son would endure this same walk

yahdaw/together for the same reasonbringing us together.

The next line doesnt flow very well in English, but the symbolism of

Abraham representing our Merciful and Forgiving Father who is I Am

Yahowah, and of Yitschaq representing Gods Son, is worth the disruption in

fluidity. Yitschaq spoke to his father (ab),Abraham (AbrahamMerciful

and Forgiving Father), saying, My father (ab). And he said,Behold (hineh

look and see), I amhere (anyan affirmation that I am present),my son (ben).

He said, Behold, I see the fire (esh) and the wood (estree, upright timber,and gallows),but (wa) where is (aheh) the lamb (seh) for (lain accordance

with) the offering (olah)?(Baresyth / In the Beginning /Genesis 22:7) The

son would be the offering, but not mans, Gods.

Beyond the symbolism of fire representing judgment and the wood

representing the upright pole upon which Yahs Son was hung, collectively they

are essential ingredients of Passover and of the offering of the sacrificial lamb

rising up to heaven. And it is Passover which is being predicted and presented in

these words.

Speaking of words, I love the term Yahowah selectedraahtodemonstrate that He would personally come to earth and be the Lamb.Abraham

(Abraham Merciful and Forgiving Father) said, God (elohym), Himself

(huw),will come into view and provide (raahbe seen and be present as) the

lamb (seh) for the offering, my son. So the two walked (halak) together as

one (yahdaw completely unified, in one accord, united in counsel and

communion, alike and the same, strengthened by their reciprocal relationship).


Youll notice that the single most repeated word in Covenant discussions,

halak/walk, permeates this story. Here it confirms that we will walk as one,together.

Forty Yowbel, or two thousand years from this walk, on this very day,

Passover, in this very place, Mowryah, Yahowsha would be fastened to an

upright timber for the remission of sin. When they arrived at (bowpursued

and were included in) the place (maqowm home and dwelling) of the

relationship which (asher) God (elohym) had spoken about, Abraham built

(banah established) an altar (mizbah) arranging the wood in an orderly


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fashion (arak esh preparing the timbers for their intended purpose) and

bound (aqadfastened) Yitschaq, his son (ben), placing (symsetting) him

on top of(maal) the altar of wood (esupright timbers). (Baresyth / In the


Maalis especially informative in this regard. It speaks of sin, disobedience,

and unfaithfulness, the very things Yahowshas sacrifice cured.

Yahowsha is the hand of God extended from Him, set apart and sent out to

us. Then Abraham (AbrahamMerciful and Forgiving Father) stretched out

(salahextended and sent out) his hand (yad) and grasped hold of(laqah) the

knife (maakelet) to kill (sahatsacrifice) his son. But the messenger (malak

envoy and representative) of (el) Yahowah () summoned him (qara

called out to him and invited him to meet) from heaven (samaym), saying (amar

declaring), Abraham! Abraham (Abraham Merciful and Forgiving

Father)! And he said, Behold, look and see, here I am. (Baresyth / In theBeginning /Genesis 22:10-11) This was a test, not a sacrifice. That would come

laterprecisely forty Yowbellater.

Qara, meaning called out, forms the basis ofmiqra, the name God chose

for the seven Invitations to be Called Out and to Meet with Him which serve to

advance the Covenants blessings. This process begins with Passover. It appears

in this context because just as Yahowah qara/summoned Abraham, He invites us

to attend Passover and each of the sixMiqraey which follow. So the question is:

Can you answer as Abraham did, Behold, look and see, here I am? I dare say

that not one Catholic, Orthodox Christian, Protestant, or Evangelical in a millioncan answer in the affirmative.

I Am communicated this message: He said, Do not stretch out your

hand toward the young boy (naar) nor do (asah) anything (al) to him.

Because (kyon account of) I now (atah) know (yada recognize and have

been made aware) that you revere and respect (yare) God (elohym).


Thats it. If we revere and respect God, nothing more is required of us. That

is the message of the Sabbath and of the Covenant. It is the story being

demonstrated here.As the malak/representative of Yahowah completed this thought, youll

notice that the identity of the messenger becomes known. He is God. You have

not withheld (hasak) your son (ben), your only begotten son (yahid) from

(min) Me. (Baresyth / In the Beginning /Genesis 22:12)


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This is the message of the Covenant. God wants us to love Him with all our

soul, mind, and heart. There is no greater demonstration of unrestrained devotion

than what Abraham was willing to do and what Yahowah, Himself, did.

While Yahowshaisnt an angel, as malakis usually mistranslated, He, more

than anyone, is Yahowahs Representative, Gods Envoy and Messenger.

Yahowsha is the way in which Yahowah demonstrated His reverence and respect

for the Covenant Relationship. To this point, Yahowsha was and is Yahowahs

yahid/only begotten son. In the culture of the time, son was synonymous with the

concept of being the fathers representative. Sons went into the world bearing

their fathers names and carried on theirfathers business.

Abraham (Abraham Merciful and Forgiving Father) raised (nasa

lifted up) his eyes (ayn spiritual perceptions) and looked (raahperceived,

considered, discerned, and was shown); behold (hinehpay attention) some time

later (acharpertaining to a subsequent event) a sacrificial male lamb (ayl)caughtin (achazenclosed in and held by) interwoven thickets (cabak / sabak

a thorn bush; from cabak, meaning to twist) by his shining hornsof radiant

light (qeren brilliant flashing rays of light from a supernatural source).


Ayl is a clean and perfect ram (or male lamb) used for atoning sacrifices.

Ayl is also a gateway, a doorpost, a lintel, and an upright pillarall terms

associated with the Maaseyah. The masculine noun conveys powerful leadera

mighty individual who is upright, serving as a perfect example.

Ayl is from uwl, which speaks of prominence, of nobility, power, andwealth. This sacrificial lamb was therefore a stand in for Yahowsha, the

ultimate ayl.

Acharsprimary meaning relates to time, signifying something which will

occur later, yet in conjunction with the event which is unfolding. Achar is a

relative term conveying a linkage between that which is being observed and that

which will occur in the same place but in another time. So were talking

prediction and fulfillment, dress rehearsal and enactment. Passover would be

observed here on two occasions.

Moving on, achaz, and its base, cabak, describe the interwoven crown ofthorns placed upon Yahowshas qeren, brow and forehead. They were woven

from the same bush. But achaz has other profound meanings. According to I

Kings 6:10, it is the base or foundation of the cedar timbers used to support the

Temple. In II Chronicles 9:18, it is the footstool which was attached to the

throne. In Judges 1:6, ahaz is used to describe the pursuit and capture of

Adoni-Bezek before his thumbs and toes were cut off. It is often used to convey

being seized by pain.


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Achuzs only derivative is achuzzah, the Hebrew word for property. Thats

significant because we inherit Yahowahs property as a result of Yahowshas

sacrifice. Every detail of this account is prophetic.

The last word in the passage, qeren, is symbolic of status and might, a

symbol of strength and power, a metaphor for king and kingdom. It isa trumpet

for signaling from the summit of a mountain. Qeren can mean to exalt and lift

up, to dignify and empower. A qerenwas often used as a receptacle for oil,

and thus served as the tabernacle for the spirit.

But most importantly, qeren conveys rays of brilliant light. Qeren is not

only based upon the root, qaran, these terms are indistinguishable in the text.

Qaranmeans to shine, to send out rays of light. Yahowah is light. As a result,

qeren was used to denote the rays of radiant light which were streaming from

Mosehs face after he met Yahowah.

Putting it all together, the ram Abraham saw as brilliant rays of light was

a vision of the Maaseyah Yahowsha, signaling mankind from the summit of

Mowryah.

Considering the profound and riveting nature of this expression of Passover,

you may be wondering if Im stretching the envelope, reading too much into

words like ayl and qeren, and ultimately finding predictions regarding the

Maaseyah which really arent there. Since skepticism is often the first step

toward understanding and to debunking misunderstandings, even to trust, I

strongly encourage you to verify the evidence. Look up both of these terms in a

Hebrew lexicon and examine their roots.

Im convinced that the reason these words and their symbolism speak so

profusely is that Yahowah invented the language of Hebrew to serve His interests.

He created the universe and life and knows how everything works. Able to

maneuver in time, He even knows the future before it happens. His metaphors,

unlike ours, can walk on all fours. He is God, after all. And that is the point.

So yes, it is true. The Hebrew word, ayl / ram ( ), means a perfect

sacrificial male lamb, and it is also the word for doorway, lintel, upright pillar,

and exemplary leader. And not so coincidently, this universal term for savior and

salvation is a single Yowd( )removed from el/ God ( ).

Those familiar with the Exodus story know that lambs blood was smeared on

the lintels of the doorways of Yahuwdym slaves in Egypt so that their firstborn

sons might live and be free. During the most important Passover in human

history, the blood ofthe sacrificial lamb was smeared on the upright pillar upon

which He was hung. The blood dripping from God opened a doorway to heaven.

Are you making the connection?


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Abraham (Abraham Merciful and Forgiving Father) walked over

(halak) and accepted (laqach chose, grasped hold of, took in his hand,

received, and possessed) the sacrificial lamb (aylperfect ram at the doorway;

the gateway and upright pillar, the mighty one and perfect example) for (la) the

ascending (alauplifting) offering (olah) in place of(tachathinstead of andin exchange for) his son (ben). (Baresyth / In the Beginning /Genesis 22:13)

Halak/walk is the first word of the Covenant. Yahowah wanted Abraham to

walk out of Ur/Babylon to walk to Him in the Promised Land, and walk

with Him once he arrived. The Covenant is an active relationship. It is a journey

from the world of man to the realm of God.

And that brings us to laqach. Abraham took the Lamb by the hand, received

Him and accepted Him as we must do if we want to ala/ascend to Him.

Vocalized different ways, the Hebrew consonant roots ofala and olah mean: to

go up, and to ascend. Ala olah is a stairway to heaven and a conduit ofwater for healing. In the proper context, olah can mean burnt offering but

only in the sense that the smoke rises and ascends to God.

Tachath tells us something profound. Yahowsha was punished instead of us.

He served our sentence so we wouldnt have to. We were redeemed because a

ransom was paid in exchange for our freedom.

But tachath has additional meanings worth considering. They are: beneath,

below, on account of, by way of allegiance to, and because of. Iftachath ben is

placed at the end of the sentence, as it is in many texts, we discover that Abraham

received the Lamb and ascended because of his allegiance to the Son, and onaccount of what was beneath the Son. The first rendering is clear. When we ally

ourselves with the Son of God we are saved and will ascend to heaven.

However, what was and is beneath the Son, you may be wondering? The

Mercy Seat, better known as the Ark of the Covenant, is still buried in Mount

Mowryah, directly below the place Yahowsha was nailed to the upright timber.

When the ground opened in the earthquake following the death of His body,

Yahowshas blood flowed through the opening and was sprinkled on the mercy

seat of the Ark of the Covenant, forever unifying the whole of Scripture.

Yes, the Ark has been discovered and examined, as has the blood which fellon it. Ive studied the testimony of the man who found it, and I have met with his

widow. I am certain he is telling the truth because Yahowah is consistent, Hes

into the details, and Hes predictable.

So Abraham (Abraham Merciful and Forgiving Father) proclaimed

(qaracalled out, the basis ofmiqra) the name (shemproper designation and

renown) of this site (maqowm home and place of business): I have seen


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Yahowah () and He will provide (raah looked upon, viewed, and

inspected, have been present with, experienced and met with Yahowah who

supports and supplies what is required) by way of relationship (asher). Andit

is said (amar) to this day (yowm):Upon (ba) this mountain (har),Yahowah

() can be seen offering what is required (raahbe looked upon, viewed,and inspected providing what is needed, be experienced supporting and supplying

what is essential).(Baresyth / In the Beginning /Genesis 22:14) And that dear

brothers and sisters is the message which was proclaimed from Mowryah.

I could not write this account without shedding some tears. I pray that it has

the same effect on you. Two thousand years before He suffered on our behalf,

Yahowah walked us through every anguishing detail of the most important event

in human history. He wanted us to know why He was doing it.

The Beryth-Covenant was initiated over the course of seven meetings. They

followed Yahowahs Towrah pattern. In the first, Yahowah introduced Himself

and explained His purpose. He wanted Abram to leave Babylon, the dominant

political and religious system of man, and come to Him and His home.

And indeed, Yahowah spoke (communicated) with Abram (from ab

father, and ruwm to rise up and to be held in high esteem): Walk out of

(proceed away from, come out of, and journey from)your realm (your land, yourplace, your country, and your nation),and away fromyour relatives (your kin

and family, your birthplace and origins), and away from your fathers house

(home and household) to Gods (the Mighty Ones) realm (Gods land and place)

which by relationship I will show you and provide (allow you to see, inspect,

consider, and find delight in). (Baresyth / In the Beginning / Genesis 12:1)

And through you allthe families and classes of people (nations and races) of

the earth (people who are of the same substance as Adam) shall be adored and

blessed (enjoy the benefit of Me kneeling down in adoration). (Baresyth / In

the Beginning /Genesis 12:3)

In the second meeting, Yahowah spoke of relationship, of choice, and of

living together. Then Yahowah appeared to (became visible to and was beheld

by) Abram. He said, To your seed (descendants),I give (bestow, grant, devote,

ascribe, assign, and entrust) this land (ground, country, place, region, and realm).

So he built (constructed and established) an altar (a place for expressingappreciation) there to Yahowah who had appeared (revealing Himself) to

him. (Baresyth 12:7) Yahowah and Abram had a relationship. Fromtherehe


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moved to (proceeded and advanced to) the eternalmountain,toward theHouse

of God (beyth elhome and household of the Mighty One),and stretched out

his tent between the eternalwatersand ruin (desolation and destruction). And

there he built an altar to Yahowah and called out (summoned and proclaimed,

said and read aloud) Yahowahs personal and proper name.

In their third meeting, man and God discussed family, birth, and inheritance.

Aftertheseconversations and discussions (messages and news), the Wordof

Yahowah came to exist withAbramin the form of a visual and illuminatingrevelation (as a celebration of enlightening communication which can be beheld

and visualized; as a window or aperture constructed for the purpose of flooding an

area with light), saying (promising and answering), Do not be awed (yare al

do not be frightened or intimidated) Abram, I am your defender and shield

(your refuge, the one who covers and surrounds you, protecting you and

delivering you) and your reward (payment for passage, generous father anddoorkeeper) which will make many increase and grow great (multiply and

thrive, becoming greater than they are) in power and strength (exceedingly

abundant with regard to energy and force, capacity and ability). (1) But

Abram said to Yahowah, the father and foundation of the tabernacle (the

upright pillar and head of the family), What am I to be given? I walkchildless

(without a son or daughter). (2) Abram said, Now look here, you have

given me noseed or offspring, no son, no household, and no heir. (3) Now

look here, Yahowah replied to him. Im sayingon the contrary (as a

concession),yourbrand (mark and identity, nature), your blessed relationshall

come forth (be delivered and be produced

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